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Monday, July 4, 2016

The Basics of the Church’s Traditional Laws of Fast and Abstinence

The
Basics of the Church’s Traditional Laws of Fast and Abstinence

CatholicCandle

In
these days of shocking scandals in the conciliar church and creeping
liberalism in the New-SSPX, we sometimes forget one of the basic
duties of a good Catholic: observing the Church’s Rules of Fast and
Abstinence. In the old days, our parish priests reminded us of
them in a timely manner: four times a year (Ember Days
approximately at the change of seasons) and Eves and Vigils of
various Feast days.

However,
it was not always easy to keep them clear in our minds. Thus,
in the 1970s our (traditional Catholic) pastor put together and
distributed the following Chart as a quick reference. It was a
real plus for us traditional Catholic families. You may
want to save this Chart as well as copy it and pass it on.
Having
said that, it is worthwhile noting that the Church’s laws of fast
and abstinence are a bare minimum and not the recommended or ideal
amount. We should do much
more fasting
and abstinence than what is required. Unless
you do penance, you shall likewise perish. St.
Luke 13:5.
We
are traditional Catholics and so we follow the “traditional rules”—not choosing the easier path as the conciliar church has.
Further, we recommended that Catholics:

Fast
beyond age 60, if they can, in order to be more generous with Our
Lord;

Fast
and abstain until Easter Sunday morning, rather than ending these
Lenten observances at noon Holy Saturday.

Have
children begin to abstain from meat before the rules absolutely
require it. It would send the right message to younger
children (and not harm their health in the least). This
shows them that a serious Catholic does not ask, “How little can I
do?”

The vigil of the Immaculate Conception is not traditionally a day of
fast and abstinence. However, because Pope Pius XII transferred this
obligation from the vigil of the Assumption to the vigil of the
Immaculate Conception, it seems fitting for traditional Catholics to
observe both days.

Two
further points:

The
traditional rules required fasting beginning at 21, but this is
perhaps the only occasion when the new code is stronger (in a very
narrow respect)—it requires fasting beginning at age 18—although only on a (wimpy) two days per year. We need more
fasting (and other penance), not less, and should begin fasting at
18.

Contrary
to what the conciliar church does in practice, the new code of Canon
Law (despite its countless flaws) does require
abstinence on the Fridays of the year. While the New Code of Canon
Law—canon 1251—does allow a national bishops’ conference
to substitute the penance of abstaining from a different food, the
U.S. conference of bishops has not done this.
The “new”
SSPX and other indult groups follow the soft conciliar practice of
asserting that no abstinence is mandatory (under pain of mortal sin)
on most Fridays of the year. This soft practice ignores:

the
traditional law of the Church;

even
the lax new code of Canon Law they purport to follow; and

the
fact that the U.S. bishops’ conference has never specified any
other food from which Catholics must abstain on Fridays instead of
meat.

The following simplified chart incorporates our small recommendations from above.

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Archbishop Lefebvre

“This Second Vatican Council Reform, since it has issued from Liberalism and from Modernism, is entirely corrupt; it comes from heresy and results in heresy, even if all its acts are not formally heretical. It is thus impossible for any faithful Catholic who is aware of these things to adopt this Reform, or to submit to it in any way at all. To ensure our salvation, the only attitude of fidelity to the Church and to Catholic doctrine, is a categorical refusal to accept the Reform.”

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That Conciliar Church is a schismatic Church, because it breaks with the Catholic Church that has always been. It has its new dogmas, its new priesthood, its new institutions, its new worship, all already condemned by the Church in many a document, official and definitive.... The Church that affirms such errors is at once schismatic and heretical. This Conciliar Church is, therefore, not Catholic. To whatever extent Pope, Bishops, priests, or faithful adhere to this new Church, they separate themselves from the Catholic Church...

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“Well, we are not of this religion. We do not accept this new religion. We are of the religion of all time; we are of the Catholic religion. We are not of this 'universal religion' as they call it today-this is not the Catholic religion any more. We are not of this Liberal, Modernist religion which has its own worship, its own priests, its own faith, its own catechisms, its own Bible, the 'ecumenical Bible'-these things we do not accept."

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St. Bernard:

Go forth confidently then, you knights, and repel the foes of the cross of Christ with a stalwart heart. Know that neither death nor life can separate you from the love of God which is in Jesus Christ, and in every peril repeat, "Whether we live or whether we die, we are the Lord's." What a glory to return in victory from such a battle! How blessed to die there as a martyr! Rejoice, brave athlete, if you live and conquer in the Lord; but glory and exult even more if you die and join your Lord. Life indeed is a fruitful thing and victory is glorious, but a holy death is more important than either. If they are blessed who die in the Lord, how much more are they who die for the Lord!

How secure, I say, is life when death is anticipated without fear; or rather when it is desired with feeling and embraced with reverence! How holy and secure this knighthood and how entirely free of the double risk run by those men who fight not for Christ! Whenever you go forth, O worldly warrior, you must fear lest the bodily death of your foe should mean your own spiritual death, or lest perhaps your body and soul together should be slain by him.

Indeed, danger or victory for a Christian depends on the dispositions of his heart and not on the fortunes of war. If he fights for a good reason, the issue of his fight can never be evil; and likewise the results can never be considered good if the reason were evil and the intentions perverse. If you happen to be killed while you are seeking only to kill another, you die a murderer. If you succeed, and by your will to overcome and to conquer you perchance kill a man, you live a murderer. Now it will not do to be a murderer, living or dead, victorious or vanquished. What an unhappy victory--to have conquered a man while yielding to vice, and to indulge in an empty glory at his fall when wrath and pride have gotten the better of you!

But what of those who kill neither in the heat of revenge nor in the swelling of pride, but simply in order to save themselves? Even this sort of victory I would not call good, since bodily death is really a lesser evil than spiritual death. The soul need not die when the body does. No, it is the soul which sins that shall die.

The knight of Christ, I say, may strike with confidence and die yet more confidently, for he serves Christ when he strikes, and serves himself when he falls. Neither does he bear the sword in vain, for he is God's minister, for the punishment of evildoers and for the praise of the good. If he kills an evildoer, he is not a mankiller, but, if I may so put it, a killer of evil. He is evidently the avenger of Christ towards evildoers and he is rightly considered a defender of Christians. Should he be killed himself, we know that he has not perished, but has come safely into port.

Once he finds himself in the thick of battle, this knight sets aside his previous gentleness, as if to say, "Do I not hate those who hate you, O Lord; am I not disgusted with your enemies?" These men at once fall violently upon the foe, regarding them as so many sheep. No matter how outnumbered they are, they never regard these as fierce barbarians or as awe-inspiring hordes. Nor do they presume on their own strength, but trust in the Lord of armies to grant them the victory.

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Saint Athanasius

"May God console you! ... What saddens you ... is the fact that others have occupied the churches by violence, while during this time you are on the outside. It is a fact that they have the premises – but you have the Apostolic Faith. They can occupy our churches, but they are outside the true Faith. You remain outside the places of worship, but the Faith dwells within you. Let us consider: what is more important, the place or the Faith?The true Faith, obviously. Who has lost and who has won in the struggle – the one who keeps the premises or the one who keeps the Faith? True, the premises are good when the Apostolic Faith is preached there; they are holy if everything takes place there in a holy way ..."You are the ones who are happy; you who remain within the Church by your Faith, who hold firmly to the foundations of the Faith which has come down to you from Apostolic Tradition. And if an execrable jealousy has tried to shake it on a number of occasions, it has not succeeded. They are the ones who have broken away from it in the present crisis. No one, ever, will prevail against your Faith, beloved Brothers. And we believe that God will give us our churches back some day. "Thus, the more violently they try to occupy the places of worship, the more they separate themselves from the Church. They claim that they represent the Church; but in reality, they are the ones who are expelling themselves from it and going astray. Even if Catholics faithful to Tradition are reduced to a handful, they are the ones who are the true Church of Jesus Christ."